#ShaykhMusaGems

“No amount of makeup can hide the darkness and ugliness bought upon the face by sins, and no amount of makeup can bring glow and beauty that can rival the the Noor Allāh graces those who pray Tahajjud with.

Physical beauty and perfection is so emphasized and focused on among sisters, but most don’t realize that when the soul is ugly, the beauty of the face doesn’t matter.”

﷽


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Listening to and Promoting Misguided Individuals

It’s disgusting to see how common it has become nowadays for people to promote both ‘Ulamā of Haqq and ‘Ulamā of Misguidance in the same breath. In reality, these people themselves are not even grounded in the basic principles of ‘Aqīdah, and so they take their Islāmic knowledge from anyone who has an eloquent tongue and says a few nice words. The effect of this catastrophic methodology can be clearly seen in their confused beliefs and messed-up understanding of the Deen.

A person who truly understands and believes in his ‘Aqīdah could never stand listening to – let alone promote – those who are upon the wrong creed.

The sad phenomenon of today: our Muslim sisters proudly display themselves in social media, posing for thousands of non Mahram men from every walk of life to see, save, and share, as they flaunt their adornments and finery, and their skin and charms. One’s heart sinks at the sight of it, and the mind can’t help but wonder “where is her husband???”

The answer to that question is just as disappointing: he’s behind the camera.

We have “men” standing behind the camera, snapping shots of their wife, as she poses with her adornments so that she can post herself for men other than him to see. He drives her to aesthetic locations, watches her pose, snaps her pictures, edits them for her, and then she posts them for hundreds of OTHER men to like, share, and comment on.

But when she posts a picture of her husband? Face covered, everything blurred, account not tagged, no information leaked about him whatsoever. What a time we live in! Where you see a picture of a woman and her husband, and the man’s face is entirely covered while his wife’s face (or parts of it) are exposed for everyone to see. A time in which women have more Ghayrah over their husbands than the men do over their wives, Allāhul Musta’ān.

He claims he’s a “man”, but he’s turned his wife’s images into a money making commodity. He claims he’s a “man”, but his Hijāb online is better than his wife’s. He claims he’s a “man” when his wife has other men in her DMs, and commenting on the pictures HE took of her.

May Allāh protect our brothers from this type of “manhood” and save our sisters from these types of “men”.

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السلام عليكم ورحمة الله وبركاته

My Father’s (حفظه الله) surgery is tomorrow Insha’Allah, please keep my father and all the Muslims being tested with sickness and/or hardships in your Duaa.

We hope in the Mercy of Allah, that the Duaa behind your brothers back is accepted Insha’Allah, as narrated by Imām Muslim in his Sahih, that the Messenger صلى الله عليه و سلم said:

مَا مِنْ عَبْدٍ مُسْلِمٍ يَدْعُو لأَخِيهِ بِظَهْرِ الْغَيْبِ إِلاَّ قَالَ الْمَلَكُ وَلَكَ بِمِثْلٍ

No Muslim servant supplicates for his brother behind his back but that the angel says: And for you the same.

Increase in your Duaa for your brothers, and be generous (and greedy!).

May Allah protect the Muslims, and give them that which is a coolness to their eyes.

والحمدلله رب العالمين

Must Watch. Far too common of a thing nowadays, may Allāh guide us.

Libās al-Mar'ah Amām an-Nisā' (The Clothing of Women Around Other Women), by The Noble Shaykh, Nāsir al-Fahd (فك الله أسره) translated into Roman Urdu Alhamdulillah. In this book, the Shaykh goes into detail discussing the issue of a woman's clothing around other women and he refutes the misconceptions that many sisters hold regarding what they are permitted to wear around other women, and then he concludes with some very valuable advice to the Muslimāt.

May Allāh make it beneficial for all our sisters and reward those who translated it (credits to @kalaam_ehaq on Instagram).

Make sure to share and take part in the Ajr insha'Allāh!

Link: https://drive.google.com/file/d/1C_pFe-iF6uDs9IAfhOsMtngXu4s65ysU/view?usp=sharing

The book is a must-read, as is all of the Shaykh's work, Allāhumma Bārik Lahu. The English translation of the book ⬇️⬇️⬇️

NEW PDF RELEASE | Alhamdulillah, we're pleased to release the first English translation of the book Libaas Al Mar'ah Amaam An Nisaa' (The Clothing of Women Around Other Women), by The Noble Shaykh, Nasir al-Fahd (فك الله أسره). In this book, the Shaykh goes into detail discussing the issue of a woman's clothing around other women and he refutes the misconceptions that many sisters hold regarding what they are permitted to wear around other women, and then he concludes with some very valuable advice to the Muslimaat. May Allah make it beneficial for all our sisters.

This translation was looked over by Shaykh Ahmad Musa Jibril (حفظه الله), who is a close friend of the author (Shaykh Nasir al-Fahd), before publishing. He provided valuable suggestions and corrections for the work. May Allah reward him and make it Sadaqah Jaariyah on his behalf and the behalf of all those involved in the translation and design process.

Link to PDF: https://archive.org/details/the-clothing-of-women-around-other-women/mode/2up

Alhamdulillah, Allāh (سبحانه و تعالى) rid us of one of the biggest callers to misguidance in our time

The “Shaykh” and founder of Al-Maghrib Institute of Kufr

Q&A w/Shaykh ‘Ali al-Khudayr (فك الله أسره)

Q: The majority of the people of Islam are now seeking judgement from other than the Shari’ah of Allah by seeking judgement from the courts which rule according to the French and Western laws, in addition to their implementation of some rulings of Islam such as issues related to divorce and inheritance. So is this what is meant by shirk of obedience? What is our obligation towards it as it is what rules the majority of our situations now? Knowingly, some who are characterized as adhering to the din know that these are non-Shari‘ah courts, but even so, they cannot seek judgement from anything other than them. We hope from you an explanation, and may Allah reward you good.

A: No! This is shirk in regard to seeking judgement from other than Allah and His messenger, as it contains a dispute and ruling between two in conflict. As for shirk of obedience, it is in following someone who has the power of ordering and prohibiting in a general issue which has an obvious clash to the Shari‘ah.

What is our obligation in relation to this? Our obligation lies in abandoning it, disbelieving in it, hating it, and pronouncing takfir of whoever judges with it, and so on. He (ta‘ala) said,

وَإِذْ قَالَ إِبْرَهِيمُ لاًّبِيهِ وَقَوْمِهِ إِنَّنِى بَرَآءٌ مِّمَّا تَعْبُدُونَ - إِلاَّ الَّذِى فَطَرَنِى فَإِنَّهُ سَيَهْدِينِ

“And when Ibrahim said to his father and people, I am free from what you are worshiping, except the One who created me for He will guide me.”

And He said,

إِذْ قَالُوا۟ لِقَوْمِهِمْ إِنَّا بُرَءَٰٓؤُا۟ مِنكُمْ وَمِمَّا تَعْبُدُونَ مِن دُونِ ٱللَّهِ كَفَرْنَا بِكُمْ وَبَدَا بَيْنَنَا وَبَيْنَكُمُ ٱلْعَدَٰوَةُ وَٱلْبَغْضَآءُ أَبَدًا حَتَّىٰ تُؤْمِنُوا۟ بِٱللَّهِ وَحْدَهُۥٓ

“And when they said to their people, we are free from you and from what you are worshiping besides Allah. We disbelieve in you, and between us and you is hatred and enmity forever until you believe in Allah alone.”

It is not permissible for you to seek judgement from it as seeking judgement from it is seeking judgement from the taghut. He (ta‘ala) said,

أَلَمْ تَرَ إِلَى ٱلَّذِينَ يَزْعُمُونَ أَنَّهُمْ ءَامَنُوا۟ بِمَآ أُنزِلَ إِلَيْكَ وَمَآ أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوٓا۟ إِلَى ٱلطَّـٰغُوتِ وَقَدْ أُمِرُوٓا۟ أَن يَكْفُرُوا۟ بِهِۦ

“Have you not seen those (hypocrites) who claim that they believe in that which has been sent down to you, and that which was sent down before you, and they wish to go for judgement (in their disputes) to the taghut while they have been ordered to disbelieve in it.”

The point you have alluded to [in the question] is that you have fallen in need, and necessity (darurah) does not permit shirk; shirk is only permitted for those other than transgressors with coercion (ikrah). He (ta‘ala) said,

مَن كَفَرَ بِٱللَّهِ مِنۢ بَعْدِ إِيمَـٰنِهِۦٓ إِلَّا مَنْ أُكْرِهَ وَقَلْبُهُۥ مُطْمَئِنٌّۢ بِٱلْإِيمَـٰنِ
“The one who disbelieved in Allah after believing in Him, except the one who is coerced while his heart is content with belief.”

If the loss of money permits shirk, then the Sahabah would not have abandoned their wealth and homes, and made hijrah for Allah achieving tawhid and the millah of Ibrahim. And these are some evidences for you regarding that: He (ta‘ala) said,

وَٱلْفِتْنَةُ أَكْبَرُ مِنَ ٱلْقَتْلِ ۗ
“And fitnah is greater than killing.”

And He (ta‘ala) said,

وَٱلْفِتْنَةُ أَشَدُّ مِنَ ٱلْقَتْلِ ۚ

“And fitnah is more severe than killing.”

Regarding this ayah, ibn Kathir said in his tafsir,

“Abul-‘Aliyah, Mujahid, Sa‘id ibn Jubayr, ‘Ikrimah, Hasan, Qatadah, Dahhak, and ar-Rab’’ ibn Anas said, ‘Shirk is more severe than killing.’ ”

Shaykh ibn Sahman said,

“Fitnah is disbelief. If the city dwellers and the Bedouins fought until they perish, it is less than setting up a taghut on the land who governs in opposition to the Islamic Shari‘ah.”

In response of those who compare necessity with coercion, Shaykh ibn ‘Atiq said,

“He (ta‘ala) said, ‘But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him.’ So after necessity He conditioned the one in need to not be one in pursuit of a desire nor a transgressor. And the difference between the two situations is not hidden.”

And he said,

“And is there in the permission of eating the dead meat (maytah) for the one in need, evidence for the permissibility of apostatizing willingly?! And is this not like marrying one’s sister or daughter by making qiyas on the permission for the free to marry a slave for the fear of committing zina and lack of wealth?! For the one who makes a comparison [of necessity with coercion] has exceeded above the qiyas of those who said, ‘Trade is (just) like interest.’ ”

He (ta‘ala) said,

قُلْ إِنَّمَا حَرَّمَ رَبِّىَ ٱلْفَوَٰحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ وَٱلْإِثْمَ وَٱلْبَغْىَ بِغَيْرِ ٱلْحَقِّ وَأَن تُشْرِكُوا۟ بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِۦ سُلْطَـٰنًا وَأَن تَقُولُوا۟ عَلَى ٱللَّهِ مَا لَا تَعْلَمُونَ

“Say, ‘My Lord has only forbidden immoralities – what is apparent of them and what is concealed – and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know.’ ”

And He (ta‘ala) said,

إِنَّمَا حَرَّمَ عَلَيْكُمُ ٱلْمَيْتَةَ وَٱلدَّمَ وَلَحْمَ ٱلْخِنزِيرِ وَمَآ أُهِلَّ بِهِۦ لِغَيْرِ ٱللَّهِ ۖ فَمَنِ ٱضْطُرَّ غَيْرَ بَاغٍ وَلَا عَادٍ فَلَآ إِثْمَ عَلَيْهِ ۚ

“But whoever is forced [by necessity], neither desiring [it] nor transgressing [its limit], there is no sin upon him.”

Ibn Taymiyyah said in his fatawa (14/476),

“Shirk, speaking about Allah without knowledge, fawahish – what is apparent and hidden – and oppression; there is absolutely no maslahah (benefit) found in them.”

And he said,

“Being sincere in the din to Allah and having justice is obligatory in all cases and in all [revealed] laws.”

And he said in his fatawa (14/477),

“What is forbidden for everyone in every situation and not permissible for anything is fawahish, oppression, shirk, and speaking about Allah without knowledge.”

And he said in his fatawa (14/470-471),

“The forbidden matters consist of things with absolute clearness that the Shari‘ah does not permit anything from it neither for necessity or without necessity, such as shirk, immoralities (fawahish), speaking about Allah without knowledge, and oppression. These are the four that are mentioned in His saying, ‘Say, My Lord has only forbidden immoralities – what is apparent of them and what is concealed – and sin, and oppression without right, and that you associate with Allah that for which He has not sent down authority, and that you say about Allah that which you do not know.’ These things are forbidden in every Shari‘ah, and with this prohibition He sent all prophets, and He never permitted anything from them in any situation. And that is why this was revealed in this Makkan Surah.”

And he said in his fatawa (14/474),

“As for a man himself, then it is not permissible for him to do something that he knows is forbidden based on his assumption that it will help him in obedience to Allah.”

And in the sirah, the Muslimin were besieged in Shi’b for three years. Also, in the sirah, the story of the hijrah to Habashah. And in it the negotiations of Quraysh with the Prophet, [all which are] in well-known stories, and the Prophet did not commit kufr or shirk for that.

[Question #37 from Q&A session with the Shaykh on As-Salafiyūn forum]

Shaykh Ahmad Musa Jibril (حفظه الله) said, regarding seeking judgment from courts that judge by man-made laws:

"This is not [just] a matter of sin, this is playing in the fire zone of Shirk!"

“In a certain period of her life, I noticed that every Du’ā that she uttered from her lips would be accepted within mere moments.

I prayed side by side with her one night, and said my Salams a few minutes after she had already concluded her Salah. I turned to her and noticed that she was making Du’ā, and in my desperation, I asked her to make Du’ā that Allāh solves an issue for me that I had been facing for 7 years at that point.

She nodded her head, but remained silent for a long time. In that time I did my Dhikr, and when she saw that I had finished, she said to me, “Child, of course I will make Du’ā for you, I’m your mother. I understand that you asked because you know that the Du’ā of a mother for her child is likely to be accepted. But you should know that you need not ask anyone else to make Du’ā for you when you are the one in need. The one who is desperate has more priority in being answered by Allāh when he invokes Allāh for relief than anyone else. I will supplicate for you as I always do, but I don’t want you to have any dependence on my Du’ā, I want you to make Du’ā yourself and have full reliance that Allāh will answer you. He will. And if He doesn’t, then just know that there is benefit for you to remain in the difficulty which you are seeking relief from. He knows better, so be content, but don’t abandon your Du’ā. He will grant you relief, just watch.”

Of course I knew this from before, but to be reminded of it on the spot verbally and from my mother made me feel immensely ashamed in front of Allāh that I had even thought for a moment that someone else’s Du’ā had more chance of being answered by Him, when I was the one in need, and He promised to respond to the one in need.

أَمَّن يُجِيبُ ٱلْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ ٱلسُّوٓءَ وَيَجْعَلُكُمْ خُلَفَآءَ ٱلْأَرْضِ ۗ أَءِلَـٰهٌ مَّعَ ٱللَّهِ ۚ قَلِيلًا مَّا تَذَكَّرُونَ

“Is He [not best] who responds to the desperate one when he calls upon Him and removes evil and makes you inheritors of the earth? Is there a deity with Allāh? Little do you remember.” [An-Naml]

Little did I remember indeed.

I raised my hands. I supplicated. I supplicated that night, and continued to supplicate for days afterwards, and just as I expected, Allāh سبحانه وتعالى answered me. He cleared me of my issue as if I never suffered from it, and granted me the best relief walhamdulillah.

My mother’s reminders always came when we least expected it, but when we needed it most. Some people assume that when the child reaches adulthood, Tarbiyyah is over and the job is done. But every moment I spend with her, I feel I’m still being raised and taught. No matter how many times I’ve heard something from her before, every time she repeats it, it’s only further cemented, and it pierces my heart as if it’s the first time I ever heard it.”

— Shared/Copied [Memoirs of My Mother’s Tarbiyyah]